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John 1

1In the beginning was the Word, and the Word was with God, and the Word was divine.

Logos is rendered the Word throughout John's Gospel, as the Pioneer Translation consistently does. The final clause — theos ēn ho logos — departs from the conventional rendering 'the Word was God' for a precise grammatical reason: the Greek theos here carries no definite article. In Greek a predicate noun without the article indicates quality or nature rather than personal identity — the Word shares in the Father's divine character completely but is not identical to the Father. Goodspeed and Moffatt translate this clause as 'the Word was divine' for the same reason. The Word was with the Father. The Word was not the Father. This distinction runs through John's entire Gospel: the Father sent the Word, the Word did what the Father showed him, the Father is greater than the Word.

2He was in the beginning with God.

The pronoun *houtos* ("this one" or "he") refers back to the Word established in verse 1, maintaining the distinction between the Word and God (*ton theon*). The preposition *pros* carries a sense of active orientation or face-to-face relation — the Word was *with* God, not identical to God — preserving the sender/sent distinction foundational to this Gospel.

3All things came into being through him, and apart from him not even one thing came into being that has come into being.

The Greek *egeneto* (aorist of *ginomai*) means "came into being" — denoting things that began to exist — and is carefully distinguished here from the eternal *ēn* ("was") used of the Word in verses 1–2. The final phrase *ho gegonen* ("that has come into being") is retained as part of verse 3 per the punctuation supported by early manuscripts, completing the thought: everything in the realm of created existence came through him. The preposition *di' autou* ("through him") preserves the instrumental role of the Word — he is the agent, not the source; creation flows from the Father through the Word.

14And the Word became flesh and dwelt among us, and we beheld his glory — glory as of an only-begotten from the Father — full of grace and truth.

*Logos* is rendered "the Word," as the Pioneer Translation consistently does. *Monogenous* is translated "only-begotten" rather than the weakened "one and only," preserving the generative, relational meaning of the term — one who is begotten from a source, here distinctly "from the Father" (*para patros*), reinforcing the sender/sent and origin distinction between Father and Son. *Eskēnōsen* literally means "pitched his tent" or "tabernacled," rendered here as "dwelt" for natural modern English, though the tabernacle resonance with the Hebrew *mishkan* is present in the source.

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Berean Standard Bible

BSB and T4T shown with Greek annotations — · Why we show the Greek →

1In the beginning was the Word, and the Word was with God, and the Word was God.

2He was with God in the beginning.

3Through Him all things were made, and without Him nothing was made that has been made.

4In Him was life, and that life was the light of men.

5The Light shines in the darkness, and the darkness has not overcome it.

6There came a man who was sent from God. His name was John.

7He came as a witness to testify about the Light, so that through him everyone might believe.

8He himself was not the Light, but he came to testify about the Light.

9The true Light, who gives light to everyone, was coming into the world.

10He was in the world, and though the world was made through Him, the world did not recognize Him.

11He came to His own, and His own did not receive Him.

12But to all who did receive Him, to those who believed in His name, He gave the right to become children of God—

13children born not of blood, nor of the desire or will of man, but born of God.

14The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.

15John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”

16From His fullness we have all received grace upon grace.

17For the law was given through Moses; grace and truth came through Jesus Christ.

18No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known.

19And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?”

20He did not refuse to confess, but openly declared, “I am not the Christ.”

21“Then who are you?” they inquired. “Are you Elijah?” He said, “I am not.” “Are you the Prophet?” He answered, “No.”

22So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”

23John replied in the words of Isaiah the prophet: “I am a voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”

24Then the Pharisees who had been sent

25asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”

26“I baptize with water,” John replied, “but among you stands One you do not know.

27He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”

28All this happened at Bethany beyond the Jordan, where John was baptizing.

29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

30This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’

31I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”

32Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him.

33I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’

34I have seen and testified that this is the Son of God. ”

35The next day John was there again with two of his disciples.

36When he saw Jesus walking by, he said, “Look, the Lamb of God!”

37And when the two disciples heard him say this, they followed Jesus.

38Jesus turned and saw them following. “What do you want?” He asked. They said to Him, “Rabbi” (which means Teacher), “where are You staying?”

39“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.

40Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus.

41He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).

42Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).

43The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.”

44Now Philip was from Bethsaida, the same town as Andrew and Peter.

45Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”

46“Can anything good come from Nazareth?” Nathanael asked. “Come and see,” said Philip.

47When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”

48“How do You know me?” Nathanael asked. Jesus replied, “Before Philip called you, I saw you under the fig tree.”

49“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”

50Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.”

51Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”

King James Version

BSB and T4T shown with Greek annotations — · Why we show the Greek →

1In the beginning was the Word, and the Word was with God, and the Word was God.

2The same was in the beginning with God.

3All things were made by him; and without him was not any thing made that was made.

4In him was life; and the life was the light of men.

5And the light shineth in darkness; and the darkness comprehended it not.

6There was a man sent from God, whose name was John.

7The same came for a witness, to bear witness of the Light, that all men through him might believe.

8He was not that Light, but was sent to bear witness of that Light.

9That was the true Light, which lighteth every man that cometh into the world.

10He was in the world, and the world was made by him, and the world knew him not.

11He came unto his own, and his own received him not.

12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

16And of his fulness have all we received, and grace for grace.

17For the law was given by Moses, but grace and truth came by Jesus Christ.

18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20And he confessed, and denied not; but confessed, I am not the Christ.

21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24And they which were sent were of the Pharisees.

25And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.

28These things were done in Bethabara beyond Jordan, where John was baptizing.

29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

30This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

31And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

34And I saw, and bare record that this is the Son of God.

35Again the next day after John stood, and two of his disciples;

36And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

37And the two disciples heard him speak, and they followed Jesus.

38Then Jesus turned, and saw them following, and saith unto them,What seek ye?They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

39He saith unto them,Come and see.They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

40One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.

41He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

42And he brought him to Jesus. And when Jesus beheld him, he said,Thou art Simon the son of Jona: thou shalt be called Cephas,which is by interpretation, A stone.

43The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him,Follow me.

44Now Philip was of Bethsaida, the city of Andrew and Peter.

45Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

46And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

47Jesus saw Nathanael coming to him, and saith of him,Behold an Israelite indeed, in whom is no guile!

48Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him,Before that Philip called thee, when thou wast under the fig tree, I saw thee.

49Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

50Jesus answered and said unto him,Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

51And he saith unto him,Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Goodspeed New Testament

BSB and T4T shown with Greek annotations — · Why we show the Greek →

1In the beginning the Word existed. The Word was with God, and the Word was divine.

2It was he that was with God in the beginning.

3Everything came into existence through him, and apart from him nothing came to be.

4It was by him that life came into existence, and that life was the light of mankind.

5The light is still shining in the darkness, for the darkness has never put it out.

6There appeared a man by the name of John, with a message from God.

7He came to give testimony, to testify to the light, so that everyone might come to believe in it through him.

8He was not the light; he came to testify to the light.

9The real light, which sheds light upon everyone, was just coming into the world.

10He came into the world, and though the world came into existence through him, the world did not recognize him.

11He came to his home, and his own family did not welcome him.

12But to all who did receive him and believe in him he gave the right to become children of God,

13owing their birth not to nature nor to any human or physical impulse, but to God.

14So the Word became flesh and blood and lived for a while among us, abounding in blessing and truth, and we saw the honor God had given him, such honor as an only son receives from his father.

15(John testified to him and cried out—for it was he who said it—“He who was to come after me is now ahead of me, for he existed before me!”)

16For from his abundance we have all had a share, and received blessing after blessing.

17For while the Law was given through Moses, blessing and truth came to us through Jesus Christ.

18No one has ever seen God; it is the divine Only Son, who leans upon his Father’s breast, that has made him known.

19Now this is the testimony that John gave when the Jews sent priests and Levites to him from Jerusalem to ask him who he was.

20He admitted—he made no attempt to deny it—he admitted that he was not the Christ.

21Then they asked him, “What are you then? Are you Elijah?” He said, “No, I am not.” “Are you the Prophet?” He answered, “No.”

22Then they said to him, “Who are you? We must have some answer to give those who sent us here. What have you to say for yourself?”

23He said, “I am a voice of one shouting in the desert, ‘Straighten the Lord’s way!’ as the prophet Isaiah said.”

24Now the messengers were Pharisees.

25And they asked him, “Then why are you baptizing people, if you are not the Christ, nor Elijah, nor the Prophet?”

26“I am only baptizing in water,” John answered, “but someone is standing among you of whom you do not know.

27He is to come after me, and I am not worthy to undo his shoe!”

28This took place at Bethany, on the farther side of the Jordan, where John was baptizing.

29The next day he saw Jesus coming toward him, and he said, “There is God’s lamb, who is to remove the world’s sin!

30This is the man of whom I spoke when I said, ‘After me there is coming a man who is even now ahead of me, for he existed before me.’

31I did not know him, but it is in order that he may be made known to Israel that I have come and baptized people in water.”

32And John gave this testimony: “I saw the Spirit come down from heaven like a dove, and it remained upon him.

33I did not know him, but he who sent me to baptize in water said to me, ‘The one on whom you see the Spirit come down and remain, is the one who is to baptize in the holy Spirit.’

34And I did see it, and I testify that he is the Son of God.”

35Again the next day John was standing with two of his disciples,

36and looking at Jesus as he passed, he said, “There is God’s lamb!”

37The two disciples heard him say this, and they followed Jesus.

38But Jesus turned, and seeing them following him he said, “What do you want?” They said to him, “Rabbi”—that is to say, Master—“Where are you staying?”

39He said to them, “Come and you will see.” So they went and saw where he was staying, and they spent the rest of the day with him. It was about four in the afternoon.

40Andrew, Simon Peter’s brother, was one of the two who heard what John said and followed Jesus.

41Andrew immediately sought out his own brother Simon and said to him, “We have found the Messiah!”—that is to say, the Christ.

42He took him to Jesus. Jesus looked at him and said, “You are Simon, son of John. You shall be called Cephas”—that is, Peter, which means rock.

43The next day Jesus determined to leave for Galilee. And he sought out Philip and said to him, “Come with me.”

44Now Philip came from Bethsaida, the town of Andrew and Peter.

45Philip sought out Nathanael, and said to him, “We have found the one about whom Moses wrote in the Law and about whom the prophets wrote; it is Jesus, the son of Joseph, who comes from Nazareth!”

46Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see!”

47Jesus saw Nathanael coming toward him, and he said of him, “Here is really an Israelite without any deceit in him!”

48Nathanael said to him, “How do you know me?” Jesus answered, “While you were still under that fig tree, before Philip called you I saw you.”

49Nathanael answered, “Master, you are the Son of God! You are king of Israel!”

50Jesus answered, “Do you believe in me because I told you that I had seen you under that fig tree? You will see greater things than that!”

51And he said to him, “I tell you all, you will see heaven opened and God’s angels going up, and coming down to the Son of Man!”

Translation for Translators

BSB and T4T shown with Greek annotations — · Why we show the Greek →

1The one who expresses [MET] ◄God’s character/what God is like► has always existed ◄from the beginning [MTY] of everything/before everything began►. He has always existed with God, and he has God’s nature.

2He always existed with God before he began [MTY] to create anything.

3He is the one by whom God caused everything to exist. He is the one who created absolutely everything [LIT].

4He is the one who caused everything to live. He, who caused us people to live, revealed to us the truth about God as a light [MET] reveals what is in the darkness.

5People do not want him to reveal that what they do is evil [MET], just like darkness is evil. But just like darkness cannot put out light [MET], evil people have never prevented the one who was like a light from revealing God’s truth (OR, evil people have never understood the one who was like a light.)

6A man whose name was John was sent by God {God sent a man whose name was John}.

7He came to tell people about the one who was like [MET] a light. He came to show that everything that the one who was like a light [MET] said was true, in order that he could enable all people to believe in the one who was like a light.

8John himself was not the one who was like a light [MET]. Instead, he came to tell others about that one who was like a light.

9While John was doing that, the one who was truly like a light was about to show himself to the world. He was the one who enables all people to know about God, as a light [MET] enables people to know what is in the darkness.

10Although the one who was like a light was here on the earth, and although he was the one whom God caused to create everything, most people [MTY, HYP] did not realize who he was. (OR, although he was the one whom God caused to create everything, most people did not accept him.)

11Although he came to the land that belonged to him because he created it, most of his own people, the Jews, rejected him (OR, did not accept him).

12But those of us who welcomed him, God authorized that we would have a relationship with him [MET] like children have a relationship with their father. We were people who believed that what he said about himself [MTY] was true.

13We became like God’s children, not because our ancestors belonged to God, or because of someone’s sexual desires, nor because some man desired to have children like himself. Instead, we were caused by God {God caused us} to become like his children.

14The one who expresses [MET] ◄God’s character/what God is like► became a human being, and he lived among us for a while. As a result, we saw how wonderful he is. He came from God his father, and there was no other person as wonderful as he. He was wonderful because he always acted ◄kindly toward us/in ways we did not deserve►, and he always spoke truthfully to us about God.

15One day when John was telling people about him, he saw Jesus. Then he shouted to them, “I told you previously that someone will come later who is more important than I am, since he existed long before me. This is the man I was talking about!”

16We have all benefited very much from what he has done. Again and again, he has acted in kind way toward us in ways we did not deserve.

17Moses proclaimed God’s laws to our ancestors. But what Jesus Christ did for us was much better. He acted in kindness toward us in ways we did not deserve and told us the truth about God.

18No one has ever seen God. But God’s only Son, Jesus, who has always had a very close relationship with God, has told us about God.

19The Jewish leaders [SYN] in Jerusalem city sent some Jewish priests and ◄Levites/men who worked in the temple► to where John was, to ask him some questions. They said to him, “What do you claim about yourself?”

20So John told them the truth, and he told them clearly [DOU]. He said, “I am not ◄the Messiah/God’s chosen king►!”

21Then they asked him, “Then what do you say about yourself? Are you the prophet Elijah that was prophesied to return {◄someone/another prophet► prophesied would return} before the Messiah?” He replied, “No, I am not.” Then they asked him, “Are you the prophet like Moses that ◄we are waiting for/God promised to send►?” He replied, “No.”

22So they asked him, “Then who do you claim to be? Tell us so that we can go back and report to those who sent us. What do you say about yourself?”

23John replied, “I am the one the prophet Isaiah said would proclaim this new message loudly to the people who would pass by in this desolate area: ‘Prepare yourselves to receive the Lord when he comes [MET], just like people prepare a road for an important official.

24Some of those people who were questioning John were ones who had been sent by the Pharisee religious group {whom the Pharisee religious group had sent}.

25They asked John, “Since you say you are not the Messiah, nor the prophet Elijah, nor the prophet like Moses, what authority do you have? Furthermore, why are you baptizing Jews, treating them as though they were non-Jews who wanted to become Jews?”

26John replied, “I am just baptizing people with water to prepare them to welcome the Messiah. But right now someone is among you whom you people do not know.

27He will preach to you after I am gone. He is so important that I am not worthy to serve him as a slave [MET] by untying his sandals.”

28Those things happened at a place called Bethany, on the east side of the Jordan River, where John was baptizing people.

29The next day John saw Jesus coming toward him. He said to the people, “Look! Here is the man whom God has appointed to be a sacrifice [MET], like the lambs that the people of Israel sacrificed! By sacrificing himself he will make it possible for everyone in the world to be no longer guilty for having sinned.

30He is the one about whom I said before, ‘Someone will come later who is more important than I am, since he existed long before me.’

31I myself did not previously recognize that he was the Messiah. But now I know who he is, and I have baptized people with water to enable you people of Israel to recognize who he is.”

32John spoke clearly what God had shown him about Jesus. He said, “I saw God’s Spirit as he was descending from heaven in the form of a dove. The Spirit remained on Jesus.

33I myself did not know previously that he was the Messiah. However, God sent me to baptize people with water, people who said they wanted to turn from their sinful ways. While I was doing that, God told me, ‘The man on whom you will see my Spirit descend and remain is the one who will put the Holy Spirit within you (pl) to truly change your lives.’

34I saw the Spirit descend on him, and I tell you that he is ◄the Son of God/the person who is both God and man►.”

35The next day John was at the same place again ◄with two of us/with two of his disciples►.

36When he saw Jesus passing by, he said, “Look! There is the man God has appointed to be a sacrifice, like the lambs [MET] the people of Israel have sacrificed!”

37◄When we/those two disciples► heard John say this, we/they went with Jesus.

38Jesus turned around and saw us/them coming behind him. So he asked us/them, “What do you want?” We/They replied, “Teacher, tell us where you are staying, because we want to talk with you.”

39He replied, “Come with me, and you will see where I am staying!” So we/they went with him and saw where he was staying. We/They stayed with him until about 4 o’clock (OR, from about 4 PM until the next day).

40◄One of us/One of the two men► who heard what John had said and who went with Jesus was Andrew, Simon Peter’s younger brother.

41After Andrew left Jesus, the first thing he did was to find his own older brother Simon and say to him, “We have found the Messiah!”

42Then he took Simon to Jesus. Jesus looked intently at him, and then said, “You are Simon. Your father’s name is John. You will be given {I will give you} the name Cephas.” Cephas is an Aramaic name that means ‘solid rock’. It means the same in Greek as the name Peter.

43The next day Jesus decided to leave the Jordan River valley. He went to Galilee district and (OR, on the way there he) found a man named Philip. Jesus said to him, “Come with me!”

44Philip and Andrew and Peter were all from Bethsaida town.

45Then Philip searched for Nathaniel and found him, and said to him, “We have met the Messiah, the one Moses wrote about! The prophets also prophesied that he would come. He is Jesus, from Nazareth town. His father’s name is Joseph.”

46Nathaniel replied, “Nazareth? ◄Nothing good can come from such an unimportant place!/Can anything good come from such an unimportant place?► [RHQ]” Philip replied, “Come and see!”

47When Jesus saw Nathaniel approaching, he said about Nathaniel, “Here is an example of a good Israelite! He never deceives anyone!”

48Nathaniel asked him, “How do you know what I am like?” Jesus replied, “I saw you before Philip called you, when you were by yourself under the fig tree.”

49Then Nathaniel declared, “Teacher, you must be ◄the Son of God/the person who is both God and man►! You are the King of Israel we have been waiting for!”

50Jesus replied to him, “You [RHQ] believe those things about me because I told you I saw you when you were under the fig tree. I was able to see you supernaturally even though I was far away from you. But you will see me do things that are more surprising than that!”

51Then Jesus said to him, “This is the absolute truth: Just like what your ancestor Jacob saw long ago in a vision, some day you (pl) will see heaven opened up, and you will see God’s angels ascending from me and descending on me, the one who came from heaven.”

Berean Standard Bible

Goodspeed New Testament

BSB and T4T shown with Greek annotations — · Why we show the Greek →

In the beginning was the Word, and the Word was with God, and the Word was God.

In the beginning the Word existed. The Word was with God, and the Word was divine.

He was with God in the beginning.

It was he that was with God in the beginning.

Through Him all things were made, and without Him nothing was made that has been made.

Everything came into existence through him, and apart from him nothing came to be.

In Him was life, and that life was the light of men.

It was by him that life came into existence, and that life was the light of mankind.

The Light shines in the darkness, and the darkness has not overcome it.

The light is still shining in the darkness, for the darkness has never put it out.

There came a man who was sent from God. His name was John.

There appeared a man by the name of John, with a message from God.

He came as a witness to testify about the Light, so that through him everyone might believe.

He came to give testimony, to testify to the light, so that everyone might come to believe in it through him.

He himself was not the Light, but he came to testify about the Light.

He was not the light; he came to testify to the light.

The true Light, who gives light to everyone, was coming into the world.

The real light, which sheds light upon everyone, was just coming into the world.

He was in the world, and though the world was made through Him, the world did not recognize Him.

He came into the world, and though the world came into existence through him, the world did not recognize him.

He came to His own, and His own did not receive Him.

He came to his home, and his own family did not welcome him.

But to all who did receive Him, to those who believed in His name, He gave the right to become children of God—

But to all who did receive him and believe in him he gave the right to become children of God,

children born not of blood, nor of the desire or will of man, but born of God.

owing their birth not to nature nor to any human or physical impulse, but to God.

The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.

So the Word became flesh and blood and lived for a while among us, abounding in blessing and truth, and we saw the honor God had given him, such honor as an only son receives from his father.

John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”

(John testified to him and cried out—for it was he who said it—“He who was to come after me is now ahead of me, for he existed before me!”)

From His fullness we have all received grace upon grace.

For from his abundance we have all had a share, and received blessing after blessing.

For the law was given through Moses; grace and truth came through Jesus Christ.

For while the Law was given through Moses, blessing and truth came to us through Jesus Christ.

No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known.

No one has ever seen God; it is the divine Only Son, who leans upon his Father’s breast, that has made him known.

And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?”

Now this is the testimony that John gave when the Jews sent priests and Levites to him from Jerusalem to ask him who he was.

He did not refuse to confess, but openly declared, “I am not the Christ.”

He admitted—he made no attempt to deny it—he admitted that he was not the Christ.

“Then who are you?” they inquired. “Are you Elijah?” He said, “I am not.” “Are you the Prophet?” He answered, “No.”

Then they asked him, “What are you then? Are you Elijah?” He said, “No, I am not.” “Are you the Prophet?” He answered, “No.”

So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”

Then they said to him, “Who are you? We must have some answer to give those who sent us here. What have you to say for yourself?”

John replied in the words of Isaiah the prophet: “I am a voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”

He said, “I am a voice of one shouting in the desert, ‘Straighten the Lord’s way!’ as the prophet Isaiah said.”

Then the Pharisees who had been sent

Now the messengers were Pharisees.

asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”

And they asked him, “Then why are you baptizing people, if you are not the Christ, nor Elijah, nor the Prophet?”

“I baptize with water,” John replied, “but among you stands One you do not know.

“I am only baptizing in water,” John answered, “but someone is standing among you of whom you do not know.

He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”

He is to come after me, and I am not worthy to undo his shoe!”

All this happened at Bethany beyond the Jordan, where John was baptizing.

This took place at Bethany, on the farther side of the Jordan, where John was baptizing.

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

The next day he saw Jesus coming toward him, and he said, “There is God’s lamb, who is to remove the world’s sin!

This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’

This is the man of whom I spoke when I said, ‘After me there is coming a man who is even now ahead of me, for he existed before me.’

I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”

I did not know him, but it is in order that he may be made known to Israel that I have come and baptized people in water.”

Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him.

And John gave this testimony: “I saw the Spirit come down from heaven like a dove, and it remained upon him.

I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’

I did not know him, but he who sent me to baptize in water said to me, ‘The one on whom you see the Spirit come down and remain, is the one who is to baptize in the holy Spirit.’

I have seen and testified that this is the Son of God. ”

And I did see it, and I testify that he is the Son of God.”

The next day John was there again with two of his disciples.

Again the next day John was standing with two of his disciples,

When he saw Jesus walking by, he said, “Look, the Lamb of God!”

and looking at Jesus as he passed, he said, “There is God’s lamb!”

And when the two disciples heard him say this, they followed Jesus.

The two disciples heard him say this, and they followed Jesus.

Jesus turned and saw them following. “What do you want?” He asked. They said to Him, “Rabbi” (which means Teacher), “where are You staying?”

But Jesus turned, and seeing them following him he said, “What do you want?” They said to him, “Rabbi”—that is to say, Master—“Where are you staying?”

“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.

He said to them, “Come and you will see.” So they went and saw where he was staying, and they spent the rest of the day with him. It was about four in the afternoon.

Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus.

Andrew, Simon Peter’s brother, was one of the two who heard what John said and followed Jesus.

He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).

Andrew immediately sought out his own brother Simon and said to him, “We have found the Messiah!”—that is to say, the Christ.

Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).

He took him to Jesus. Jesus looked at him and said, “You are Simon, son of John. You shall be called Cephas”—that is, Peter, which means rock.

The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.”

The next day Jesus determined to leave for Galilee. And he sought out Philip and said to him, “Come with me.”

Now Philip was from Bethsaida, the same town as Andrew and Peter.

Now Philip came from Bethsaida, the town of Andrew and Peter.

Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”

Philip sought out Nathanael, and said to him, “We have found the one about whom Moses wrote in the Law and about whom the prophets wrote; it is Jesus, the son of Joseph, who comes from Nazareth!”

“Can anything good come from Nazareth?” Nathanael asked. “Come and see,” said Philip.

Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see!”

When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”

Jesus saw Nathanael coming toward him, and he said of him, “Here is really an Israelite without any deceit in him!”

“How do You know me?” Nathanael asked. Jesus replied, “Before Philip called you, I saw you under the fig tree.”

Nathanael said to him, “How do you know me?” Jesus answered, “While you were still under that fig tree, before Philip called you I saw you.”

“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”

Nathanael answered, “Master, you are the Son of God! You are king of Israel!”

Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.”

Jesus answered, “Do you believe in me because I told you that I had seen you under that fig tree? You will see greater things than that!”

Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”

And he said to him, “I tell you all, you will see heaven opened and God’s angels going up, and coming down to the Son of Man!”

Berean Standard Bible

Goodspeed New Testament

King James Version

BSB and T4T shown with Greek annotations — · Why we show the Greek →

In the beginning was the Word, and the Word was with God, and the Word was God.

In the beginning the Word existed. The Word was with God, and the Word was divine.

In the beginning was the Word, and the Word was with God, and the Word was God.

He was with God in the beginning.

It was he that was with God in the beginning.

The same was in the beginning with God.

Through Him all things were made, and without Him nothing was made that has been made.

Everything came into existence through him, and apart from him nothing came to be.

All things were made by him; and without him was not any thing made that was made.

In Him was life, and that life was the light of men.

It was by him that life came into existence, and that life was the light of mankind.

In him was life; and the life was the light of men.

The Light shines in the darkness, and the darkness has not overcome it.

The light is still shining in the darkness, for the darkness has never put it out.

And the light shineth in darkness; and the darkness comprehended it not.

There came a man who was sent from God. His name was John.

There appeared a man by the name of John, with a message from God.

There was a man sent from God, whose name was John.

He came as a witness to testify about the Light, so that through him everyone might believe.

He came to give testimony, to testify to the light, so that everyone might come to believe in it through him.

The same came for a witness, to bear witness of the Light, that all men through him might believe.

He himself was not the Light, but he came to testify about the Light.

He was not the light; he came to testify to the light.

He was not that Light, but was sent to bear witness of that Light.

The true Light, who gives light to everyone, was coming into the world.

The real light, which sheds light upon everyone, was just coming into the world.

That was the true Light, which lighteth every man that cometh into the world.

He was in the world, and though the world was made through Him, the world did not recognize Him.

He came into the world, and though the world came into existence through him, the world did not recognize him.

He was in the world, and the world was made by him, and the world knew him not.

He came to His own, and His own did not receive Him.

He came to his home, and his own family did not welcome him.

He came unto his own, and his own received him not.

But to all who did receive Him, to those who believed in His name, He gave the right to become children of God—

But to all who did receive him and believe in him he gave the right to become children of God,

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

children born not of blood, nor of the desire or will of man, but born of God.

owing their birth not to nature nor to any human or physical impulse, but to God.

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.

So the Word became flesh and blood and lived for a while among us, abounding in blessing and truth, and we saw the honor God had given him, such honor as an only son receives from his father.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”

(John testified to him and cried out—for it was he who said it—“He who was to come after me is now ahead of me, for he existed before me!”)

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

From His fullness we have all received grace upon grace.

For from his abundance we have all had a share, and received blessing after blessing.

And of his fulness have all we received, and grace for grace.

For the law was given through Moses; grace and truth came through Jesus Christ.

For while the Law was given through Moses, blessing and truth came to us through Jesus Christ.

For the law was given by Moses, but grace and truth came by Jesus Christ.

No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known.

No one has ever seen God; it is the divine Only Son, who leans upon his Father’s breast, that has made him known.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?”

Now this is the testimony that John gave when the Jews sent priests and Levites to him from Jerusalem to ask him who he was.

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

He did not refuse to confess, but openly declared, “I am not the Christ.”

He admitted—he made no attempt to deny it—he admitted that he was not the Christ.

And he confessed, and denied not; but confessed, I am not the Christ.

“Then who are you?” they inquired. “Are you Elijah?” He said, “I am not.” “Are you the Prophet?” He answered, “No.”

Then they asked him, “What are you then? Are you Elijah?” He said, “No, I am not.” “Are you the Prophet?” He answered, “No.”

And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”

Then they said to him, “Who are you? We must have some answer to give those who sent us here. What have you to say for yourself?”

Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

John replied in the words of Isaiah the prophet: “I am a voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”

He said, “I am a voice of one shouting in the desert, ‘Straighten the Lord’s way!’ as the prophet Isaiah said.”

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

Then the Pharisees who had been sent

Now the messengers were Pharisees.

And they which were sent were of the Pharisees.

asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”

And they asked him, “Then why are you baptizing people, if you are not the Christ, nor Elijah, nor the Prophet?”

And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

“I baptize with water,” John replied, “but among you stands One you do not know.

“I am only baptizing in water,” John answered, “but someone is standing among you of whom you do not know.

John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”

He is to come after me, and I am not worthy to undo his shoe!”

He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.

All this happened at Bethany beyond the Jordan, where John was baptizing.

This took place at Bethany, on the farther side of the Jordan, where John was baptizing.

These things were done in Bethabara beyond Jordan, where John was baptizing.

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

The next day he saw Jesus coming toward him, and he said, “There is God’s lamb, who is to remove the world’s sin!

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’

This is the man of whom I spoke when I said, ‘After me there is coming a man who is even now ahead of me, for he existed before me.’

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”

I did not know him, but it is in order that he may be made known to Israel that I have come and baptized people in water.”

And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him.

And John gave this testimony: “I saw the Spirit come down from heaven like a dove, and it remained upon him.

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’

I did not know him, but he who sent me to baptize in water said to me, ‘The one on whom you see the Spirit come down and remain, is the one who is to baptize in the holy Spirit.’

And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

I have seen and testified that this is the Son of God. ”

And I did see it, and I testify that he is the Son of God.”

And I saw, and bare record that this is the Son of God.

The next day John was there again with two of his disciples.

Again the next day John was standing with two of his disciples,

Again the next day after John stood, and two of his disciples;

When he saw Jesus walking by, he said, “Look, the Lamb of God!”

and looking at Jesus as he passed, he said, “There is God’s lamb!”

And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

And when the two disciples heard him say this, they followed Jesus.

The two disciples heard him say this, and they followed Jesus.

And the two disciples heard him speak, and they followed Jesus.

Jesus turned and saw them following. “What do you want?” He asked. They said to Him, “Rabbi” (which means Teacher), “where are You staying?”

But Jesus turned, and seeing them following him he said, “What do you want?” They said to him, “Rabbi”—that is to say, Master—“Where are you staying?”

Then Jesus turned, and saw them following, and saith unto them,What seek ye?They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.

He said to them, “Come and you will see.” So they went and saw where he was staying, and they spent the rest of the day with him. It was about four in the afternoon.

He saith unto them,Come and see.They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus.

Andrew, Simon Peter’s brother, was one of the two who heard what John said and followed Jesus.

One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.

He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).

Andrew immediately sought out his own brother Simon and said to him, “We have found the Messiah!”—that is to say, the Christ.

He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).

He took him to Jesus. Jesus looked at him and said, “You are Simon, son of John. You shall be called Cephas”—that is, Peter, which means rock.

And he brought him to Jesus. And when Jesus beheld him, he said,Thou art Simon the son of Jona: thou shalt be called Cephas,which is by interpretation, A stone.

The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.”

The next day Jesus determined to leave for Galilee. And he sought out Philip and said to him, “Come with me.”

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him,Follow me.

Now Philip was from Bethsaida, the same town as Andrew and Peter.

Now Philip came from Bethsaida, the town of Andrew and Peter.

Now Philip was of Bethsaida, the city of Andrew and Peter.

Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”

Philip sought out Nathanael, and said to him, “We have found the one about whom Moses wrote in the Law and about whom the prophets wrote; it is Jesus, the son of Joseph, who comes from Nazareth!”

Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

“Can anything good come from Nazareth?” Nathanael asked. “Come and see,” said Philip.

Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see!”

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”

Jesus saw Nathanael coming toward him, and he said of him, “Here is really an Israelite without any deceit in him!”

Jesus saw Nathanael coming to him, and saith of him,Behold an Israelite indeed, in whom is no guile!

“How do You know me?” Nathanael asked. Jesus replied, “Before Philip called you, I saw you under the fig tree.”

Nathanael said to him, “How do you know me?” Jesus answered, “While you were still under that fig tree, before Philip called you I saw you.”

Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him,Before that Philip called thee, when thou wast under the fig tree, I saw thee.

“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”

Nathanael answered, “Master, you are the Son of God! You are king of Israel!”

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.”

Jesus answered, “Do you believe in me because I told you that I had seen you under that fig tree? You will see greater things than that!”

Jesus answered and said unto him,Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”

And he said to him, “I tell you all, you will see heaven opened and God’s angels going up, and coming down to the Son of Man!”

And he saith unto him,Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

SBL

Greek, word by word

Ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ἀρχῇ beginning ἀρχή archḗ from G756 (ἄρχομαι); (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin λόγος — Logos Usually translated 'the Word.' The Pioneer Reading keeps this rendering. T4T renders logos as a metaphor [MET] for 'God's character' or 'what God is like.' John uses logos to describe the one who expresses the Father completely — the Pioneer who reveals what the Father is. , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin λόγος — Logos Usually translated 'the Word.' The Pioneer Reading keeps this rendering. T4T renders logos as a metaphor [MET] for 'God's character' or 'what God is like.' John uses logos to describe the one who expresses the Father completely — the Pioneer who reveals what the Father is. ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when πρὸς with πρός prós a strengthened form of G4253 (πρό); a preposition of direction; forward to, i.e. toward (with the genitive case, the sid τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεόν THE GOD θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go τὸν θεόν — THE God The definite article τόν (ton) identifies a specific person — the Father. This is the God the Word was with. , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too θεὸς DIVINE / GOD* θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go θεὸς — theos without the definite article In Greek, a predicate noun without the article indicates quality or nature, not personal identity. This is why Goodspeed and Moffatt translate this as 'divine' rather than 'God.' The Word shares the Father's divine nature — but is not identified as the Father. ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin λόγος — Logos Usually translated 'the Word.' The Pioneer Reading keeps this rendering. T4T renders logos as a metaphor [MET] for 'God's character' or 'what God is like.' John uses logos to describe the one who expresses the Father completely — the Pioneer who reveals what the Father is. .

* The final θεὸς (theos) carries no definite article in the Greek. The earlier uses of theos in this verse carry the definite article — τὸν θεόν (ton theon), identifying the Father specifically. In Greek grammar, a predicate noun without the article indicates quality or nature rather than personal identity. This is why some translators render the final clause as "the Word was divine" rather than "the Word was God" — and why this verse has been debated for centuries. Translations that read "the Word was God": BSB, KJV, ESV, NIV, NASB Translations that read "the Word was divine": Goodspeed (1923), Moffatt (1913) The Pioneer Reading on this site follows Goodspeed and Moffatt: the Word was divine.

In the beginning was the Word, and the Word was with God, and the Word was God.

Pioneer Reading: In the beginning was the Word, and the Word was with God, and the Word was divine.

οὗτος this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ἀρχῇ beginning ἀρχή archḗ from G756 (ἄρχομαι); (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, πρὸς with πρός prós a strengthened form of G4253 (πρό); a preposition of direction; forward to, i.e. toward (with the genitive case, the sid τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεόν God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go .

He was with God in the beginning.

πάντα all πᾶς pâs including all the forms of declension; apparently a primary word; all, any, every, the whole all (manner of, means), alw διʼ through διά diá a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional) αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too χωρὶς apart from χωρίς chōrís adverb from G5561 (χώρα); at a space, i.e. separately or apart from (often as preposition) beside, by itself, without αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i οὐδὲ not even οὐδέ oudé from G3756 (οὐ) and G1161 (δέ); not however, i.e. neither, nor, not even neither (indeed), never, no (more, nor, not), n ἕν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall . ὃ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, γέγονεν come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i

Through Him all things were made, and without Him nothing was made that has been made.

ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ζωὴ life ζωή zōḗ from G2198 (ζάω); life (literally or figuratively) life(-time) ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἡ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ζωὴ life ζωή zōḗ from G2198 (ζάω); life (literally or figuratively) life(-time) ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φῶς light φῶς phōs from an obsolete (to shine or make manifest, especially by rays; compare G5316 (φαίνω), G5346 (φημί)); luminousness (in τῶν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀνθρώπων man ἄνθρωπος ánthrōpos from G435 (ἀνήρ) and (the countenance; from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being certain, man ·

In Him was life, and that life was the light of men.

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φῶς light φῶς phōs from an obsolete (to shine or make manifest, especially by rays; compare G5316 (φαίνω), G5346 (φημί)); luminousness (in ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall τῇ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, σκοτίᾳ darkness σκοτία skotía from G4655 (σκότος); dimness, obscurity (literally or figuratively) dark(-ness) φαίνει shine φαίνω phaínō prolongation for the base of G5457 (φῶς); to lighten (shine), i.e. show (transitive or intransitive, literal or figurati , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἡ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, σκοτία darkness σκοτία skotía from G4655 (σκότος); dimness, obscurity (literally or figuratively) dark(-ness) αὐτὸ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive οὐ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no κατέλαβεν seize tight hold of καταλαμβάνω katalambánō from G2596 (κατά) and G2983 (λαμβάνω); to take eagerly, i.e. seize, possess, etc. (literally or figuratively) apprehend, .

The Light shines in the darkness, and the darkness has not overcome it.

Ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i ἄνθρωπος man ἄνθρωπος ánthrōpos from G435 (ἀνήρ) and (the countenance; from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being certain, man ἀπεσταλμένος send forth ἀποστέλλω apostéllō from G575 (ἀπό) and G4724 (στέλλω); set apart, i.e. (by implication) to send out (properly, on a mission) literally or f παρὰ from παρά pará a primary preposition; properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with dative c θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go , ὄνομα name ὄνομα ónoma from a presumed derivative of the base of G1097 (γινώσκω) (compare G3685 (ὀνίνημι)); a name (literally or figuratively) αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive Ἰωάννης John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John ·

There came a man who was sent from God. His name was John.

οὗτος this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἦλθεν come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m εἰς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( μαρτυρίαν witness μαρτυρία martyría from G3144 (μάρτυς); evidence given (judicially or genitive case) record, report, testimony, witness , ἵνα so that ἵνα hína probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea; compare G3588 (ὁ)); in orde μαρτυρήσῃ witness μαρτυρέω martyréō from G3144 (μάρτυς); to be a witness, i.e. testify (literally or figuratively) charge, give (evidence), bear record, hav περὶ about περί perí from the base of G4008 (πέραν); properly, through (all over), i.e. around; figuratively with respect to; used in various τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φωτός light φῶς phōs from an obsolete (to shine or make manifest, especially by rays; compare G5316 (φαίνω), G5346 (φημί)); luminousness (in , ἵνα so that ἵνα hína probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea; compare G3588 (ὁ)); in orde πάντες all πᾶς pâs including all the forms of declension; apparently a primary word; all, any, every, the whole all (manner of, means), alw πιστεύσωσιν believe πιστεύω pisteúō from G4102 (πίστις); to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to en διʼ through διά diá a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional) αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive .

He came as a witness to testify about the Light, so that through him everyone might believe.

οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ἐκεῖνος that ἐκεῖνος ekeînos from G1563 (ἐκεῖ); that one (or (neuter) thing); often intensified by the article prefixed he, it, the other (same), sel τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φῶς light φῶς phōs from an obsolete (to shine or make manifest, especially by rays; compare G5316 (φαίνω), G5346 (φημί)); luminousness (in , ἀλλʼ but ἀλλά allá neuter plural of G243 (ἄλλος); properly, other things, i.e. (adverbially) contrariwise (in many relations) and, but (eve ἵνα so that ἵνα hína probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea; compare G3588 (ὁ)); in orde μαρτυρήσῃ witness μαρτυρέω martyréō from G3144 (μάρτυς); to be a witness, i.e. testify (literally or figuratively) charge, give (evidence), bear record, hav περὶ about περί perí from the base of G4008 (πέραν); properly, through (all over), i.e. around; figuratively with respect to; used in various τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φωτός light φῶς phōs from an obsolete (to shine or make manifest, especially by rays; compare G5316 (φαίνω), G5346 (φημί)); luminousness (in .

He himself was not the Light, but he came to testify about the Light.

ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φῶς light φῶς phōs from an obsolete (to shine or make manifest, especially by rays; compare G5316 (φαίνω), G5346 (φημί)); luminousness (in τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀληθινὸν true ἀληθινός alēthinós from G227 (ἀληθής); truthful true ὃ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, φωτίζει illuminate φωτίζω phōtízō from G5457 (φῶς); to shed rays, i.e. to shine or (transitively) to brighten up (literally or figuratively) enlighten, il πάντα all πᾶς pâs including all the forms of declension; apparently a primary word; all, any, every, the whole all (manner of, means), alw ἄνθρωπον man ἄνθρωπος ánthrōpos from G435 (ἀνήρ) and (the countenance; from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being certain, man ἐρχόμενον come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m εἰς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, κόσμον world κόσμος kósmos probably from the base of G2865 (κομίζω); orderly arrangement, i.e. decoration; by implication, the world (in a wide or .

The true Light, who gives light to everyone, was coming into the world.

Ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall τῷ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, κόσμῳ world κόσμος kósmos probably from the base of G2865 (κομίζω); orderly arrangement, i.e. decoration; by implication, the world (in a wide or ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, κόσμος world κόσμος kósmos probably from the base of G2865 (κομίζω); orderly arrangement, i.e. decoration; by implication, the world (in a wide or διʼ through διά diá a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional) αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, κόσμος world κόσμος kósmos probably from the base of G2865 (κομίζω); orderly arrangement, i.e. decoration; by implication, the world (in a wide or αὐτὸν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ἔγνω come to know γινώσκω ginṓskō a prolonged form of a primary verb; to know (absolutely) in a great variety of applications and with many implications ( .

He was in the world, and though the world was made through Him, the world did not recognize Him.

εἰς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( τὰ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἴδια one's own ἴδιος ídios pertaining to self, i.e. one's own; by implication, private or separate X his acquaintance, when they were alone, apart, ἦλθεν come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too οἱ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἴδιοι one's own ἴδιος ídios pertaining to self, i.e. one's own; by implication, private or separate X his acquaintance, when they were alone, apart, αὐτὸν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive οὐ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no παρέλαβον take παραλαμβάνω paralambánō from G3844 (παρά) and G2983 (λαμβάνω); to receive near, i.e. associate with oneself (in any familiar or intimate act or .

He came to His own, and His own did not receive Him.

ὅσοι how much ὅσος hósos by reduplication from G3739 (ὅς); as (much, great, long, etc.) as all (that), as (long, many, much) (as), how great (man δὲ and δέ dé a primary particle (adversative or continuative); but, and, etc. also, and, but, moreover, now (often unexpressed in Eng ἔλαβον receive λαμβάνω lambánō a prolonged form of a primary verb, which is use only as an alternate in certain tenses; to take (in very many applicati αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive , ἔδωκεν give δίδωμι dídōmi a prolonged form of a primary verb (which is used as an alternative in most of the tenses); to give (used in a very wide αὐτοῖς he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἐξουσίαν power ἐξουσία exousía from G1832 (ἔξεστι) (in the sense of ability); privilege, i.e. (subjectively) force, capacity, competency, freedom, or ( τέκνα child τέκνον téknon from the base of G5098 (τιμωρία); a child (as produced) child, daughter, son θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go γενέσθαι come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i , τοῖς the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πιστεύουσιν believe πιστεύω pisteúō from G4102 (πίστις); to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to en εἰς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ὄνομα name ὄνομα ónoma from a presumed derivative of the base of G1097 (γινώσκω) (compare G3685 (ὀνίνημι)); a name (literally or figuratively) αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ,

But to all who did receive Him, to those who believed in His name, He gave the right to become children of God—

οἳ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ἐξ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; αἱμάτων blood αἷμα haîma of uncertain derivation; blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the aton οὐδὲ not even οὐδέ oudé from G3756 (οὐ) and G1161 (δέ); not however, i.e. neither, nor, not even neither (indeed), never, no (more, nor, not), n ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; θελήματος will θέλημα thélēma from the prolonged form of G2309 (θέλω); a determination (properly, the thing), i.e. (actively) choice (specially, purpo σαρκὸς body σάρξ sárx probably from the base of G4563 (σαρόω); flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food οὐδὲ not even οὐδέ oudé from G3756 (οὐ) and G1161 (δέ); not however, i.e. neither, nor, not even neither (indeed), never, no (more, nor, not), n ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; θελήματος will θέλημα thélēma from the prolonged form of G2309 (θέλω); a determination (properly, the thing), i.e. (actively) choice (specially, purpo ἀνδρὸς male human being ἀνήρ anḗr a primary word (compare G444 (ἄνθρωπος)); a man (properly as an individual male) fellow, husband, man, sir ἀλλʼ but ἀλλά allá neuter plural of G243 (ἄλλος); properly, other things, i.e. (adverbially) contrariwise (in many relations) and, but (eve ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go ἐγεννήθησαν give birth to γεννάω gennáō from a variation of G1085 (γένος); to procreate (properly, of the father, but by extension of the mother); figuratively, .

children born not of blood, nor of the desire or will of man, but born of God.

Καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin σὰρξ body σάρξ sárx probably from the base of G4563 (σαρόω); flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἐσκήνωσεν dwell as in a tent σκηνόω skēnóō from G4636 (σκῆνος); to tent or encamp, i.e. (figuratively) to occupy (as a mansion) or (specially), to reside (as God d ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ἡμῖν I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἐθεασάμεθα see θεάομαι theáomai a prolonged form of a primary verb; to look closely at, i.e. (by implication) perceive (literally or figuratively); by e τὴν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, δόξαν glory splendor δόξα dóxa from the base of G1380 (δοκέω); glory (as very apparent), in a wide application (literal or figurative, objective or sub αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive , δόξαν glory splendor δόξα dóxa from the base of G1380 (δοκέω); glory (as very apparent), in a wide application (literal or figurative, objective or sub ὡς as ὡς hōs probably adverb of comparative from G3739 (ὅς); which how, i.e. in that manner (very variously used, as follows) about, μονογενοῦς only μονογενής monogenḗs from G3441 (μόνος) and G1096 (γίνομαι); only-born, i.e. sole only (begotten, child) παρὰ from παρά pará a primary preposition; properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with dative c πατρός father πατήρ patḗr apparently a primary word; a father (literally or figuratively, near or more remote) father, parent , πλήρης full πλήρης plḗrēs from G4130 (πλήθω); replete, or covered over; by analogy, complete full χάριτος grace χάρις cháris from G5463 (χαίρω); graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritu καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἀληθείας truth ἀλήθεια alḗtheia from G227 (ἀληθής); truth true, X truly, truth, verity ·

The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.

( Ἰωάννης John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John μαρτυρεῖ witness μαρτυρέω martyréō from G3144 (μάρτυς); to be a witness, i.e. testify (literally or figuratively) charge, give (evidence), bear record, hav περὶ about περί perí from the base of G4008 (πέραν); properly, through (all over), i.e. around; figuratively with respect to; used in various αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too κέκραγεν cry aloud κράζω krázō a primary verb; properly, to croak (as a raven) or scream, i.e. (genitive case) to call aloud (shriek, exclaim, intreat) λέγων say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Οὗτος this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ⸂ ὃν who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, εἶπον say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ὀπίσω behind ὀπίσω opísō from the same as G3693 (ὄπισθεν) with enclitic of direction; to the back, i.e. aback (as adverb or preposition of time o μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me ἐρχόμενος come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m ἔμπροσθέν in front ἔμπροσθεν émprosthen from G1722 (ἐν) and G4314 (πρός); in front of (in place (literally or figuratively) or time) against, at, before, (in pr μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me γέγονεν come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i , ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that πρῶτός first πρῶτος prōtos contracted superlative of G4253 (πρό); foremost (in time, place, order or importance) before, beginning, best, chief(-es μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ·)

John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”

⸀ ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πληρώματος fullness πλήρωμα plḗrōma from G4137 (πληρόω); repletion or completion, i.e. (subjectively) what fills (as contents, supplement, copiousness, mult αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἡμεῖς I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me πάντες all πᾶς pâs including all the forms of declension; apparently a primary word; all, any, every, the whole all (manner of, means), alw ἐλάβομεν receive λαμβάνω lambánō a prolonged form of a primary verb, which is use only as an alternate in certain tenses; to take (in very many applicati , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too χάριν grace χάρις cháris from G5463 (χαίρω); graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritu ἀντὶ instead of ἀντί antí a primary particle; opposite, i.e. instead or because of (rarely in addition to) for, in the room of χάριτος grace χάρις cháris from G5463 (χαίρω); graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritu ·

From His fullness we have all received grace upon grace.

ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, νόμος law νόμος nómos from a primary (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), gen διὰ through διά diá a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional) Μωϋσέως Moses Μωσεύς Mōseús of Hebrew origin; (H04872); Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver Moses ἐδόθη give δίδωμι dídōmi a prolonged form of a primary verb (which is used as an alternative in most of the tenses); to give (used in a very wide , ἡ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, χάρις grace χάρις cháris from G5463 (χαίρω); graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritu καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἡ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀλήθεια truth ἀλήθεια alḗtheia from G227 (ἀληθής); truth true, X truly, truth, verity διὰ through διά diá a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional) Ἰησοῦ Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus Χριστοῦ Messiah Χριστός Christós from G5548 (χρίω); anointed, i.e. the Messiah, an epithet of Jesus Christ ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i .

For the law was given through Moses; grace and truth came through Jesus Christ.

θεὸν God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go οὐδεὶς no one οὐδείς oudeís from G3761 (οὐδέ) and G1520 (εἷς); not even one (man, woman or thing), i.e. none, nobody, nothing any (man), aught, man, ἑώρακεν see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by πώποτε at any time πώποτε pṓpote from G4452 (-πω) and G4218 (ποτέ); at any time, i.e. (with negative particle) at no time at any time, + never (…to any m · ⸂ μονογενὴς only μονογενής monogenḗs from G3441 (μόνος) and G1096 (γίνομαι); only-born, i.e. sole only (begotten, child) θεὸς God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ὢν who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, εἰς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, κόλπον bosom κόλπος kólpos apparently a primary word; the bosom; by analogy, a bay bosom, creek τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πατρὸς father πατήρ patḗr apparently a primary word; a father (literally or figuratively, near or more remote) father, parent ἐκεῖνος that ἐκεῖνος ekeînos from G1563 (ἐκεῖ); that one (or (neuter) thing); often intensified by the article prefixed he, it, the other (same), sel ἐξηγήσατο explain ἐξηγέομαι exēgéomai from G1537 (ἐκ) and G2233 (ἡγέομαι); to consider out (aloud), i.e. rehearse, unfold declare, tell .

No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known.

Καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too αὕτη he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἐστὶν is εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ἡ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, μαρτυρία witness μαρτυρία martyría from G3144 (μάρτυς); evidence given (judicially or genitive case) record, report, testimony, witness τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰωάννου John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John ὅτε when ὅτε hóte from G3739 (ὅς) and G5037 (τέ); at which (thing) too, i.e. when after (that), as soon as, that, when, while ⸀ ἀπέστειλαν send forth ἀποστέλλω apostéllō from G575 (ἀπό) and G4724 (στέλλω); set apart, i.e. (by implication) to send out (properly, on a mission) literally or f οἱ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰουδαῖοι Jewish Ἰουδαῖος Ioudaîos from G2448 (Ἰουδά) (in the sense of G2455 (Ἰούδας) as a country); Judæan, i.e. belonging to Jehudah Jew(-ess), of Judæa ἐξ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; Ἱεροσολύμων Jerusalem Ἱεροσόλυμα Hierosólyma of Hebrew origin (H03389); Hierosolyma (i.e. Jerushalaim), the capitol of Palestine Jerusalem ἱερεῖς priest ἱερεύς hiereús from G2413 (ἱερός); a priest (literally or figuratively) (high) priest καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too Λευίτας Levite Λευΐτης Leuḯtēs from G3017 (Λευΐ); a Levite, i.e. descendant of Levi Levite ἵνα so that ἵνα hína probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea; compare G3588 (ὁ)); in orde ἐρωτήσωσιν ask ἐρωτάω erōtáō apparently from G2046 (ἐρέω) (compare G2045 (ἐρευνάω)); to interrogate; by implication, to request ask, beseech, desire, αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Σὺ you σύ sý the personal pronoun of the second person singular; thou thou τίς any one τὶς tìs an enclitic indefinite pronoun; some or any person or object a (kind of), any (man, thing, thing at all), certain (thing εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether ;

And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?”

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὡμολόγησεν confess ὁμολογέω homologéō from a compound of the base of G3674 (ὁμοῦ) and G3056 (λόγος); to assent, i.e. covenant, acknowledge con- (pro-)fess, co καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ἠρνήσατο deny ἀρνέομαι arnéomai perhaps from G1 (Α) (as a negative particle) and the middle voice of G4483 (ῥέω); to contradict, i.e. disavow, reject, a , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὡμολόγησεν confess ὁμολογέω homologéō from a compound of the base of G3674 (ὁμοῦ) and G3056 (λόγος); to assent, i.e. covenant, acknowledge con- (pro-)fess, co ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that ⸂ Ἐγὼ I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no εἰμὶ am εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, χριστός Messiah Χριστός Christós from G5548 (χρίω); anointed, i.e. the Messiah, an epithet of Jesus Christ .

He did not refuse to confess, but openly declared, “I am not the Christ.”

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἠρώτησαν ask ἐρωτάω erōtáō apparently from G2046 (ἐρέω) (compare G2045 (ἐρευνάω)); to interrogate; by implication, to request ask, beseech, desire, αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Τί who τίς tís probably emphatic of G5100 (τὶς); an interrogative pronoun, who, which or what (in direct or indirect questions) every m οὖν therefore οὖν oûn apparently a primary word; (adverbially) certainly, or (conjunctionally) accordingly and (so, truly), but, now (then), s ; ⸂ σὺ you σύ sý the personal pronoun of the second person singular; thou thou Ἠλίας Elijah Ἡλίας Hēlías of Hebrew origin (H0452); Helias (i.e. Elijah), an Israelite Elias εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether ; καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no εἰμί am εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when . Ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, προφήτης prophet προφήτης prophḗtēs from a compound of G4253 (πρό) and G5346 (φημί); a foreteller (prophet); by analogy, an inspired speaker; by extension, εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether σύ you σύ sý the personal pronoun of the second person singular; thou thou ; καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἀπεκρίθη answer ἀποκρίνομαι apokrínomai from G575 (ἀπό) and ; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare H06030) to begin t · Οὔ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no .

“Then who are you?” they inquired. “Are you Elijah?” He said, “I am not.” “Are you the Prophet?” He answered, “No.”

εἶπαν οὖν therefore οὖν oûn apparently a primary word; (adverbially) certainly, or (conjunctionally) accordingly and (so, truly), but, now (then), s αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Τίς any one τὶς tìs an enclitic indefinite pronoun; some or any person or object a (kind of), any (man, thing, thing at all), certain (thing εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether ; ἵνα so that ἵνα hína probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea; compare G3588 (ὁ)); in orde ἀπόκρισιν answer ἀπόκρισις apókrisis from G611 (ἀποκρίνομαι); a response answer δῶμεν give δίδωμι dídōmi a prolonged form of a primary verb (which is used as an alternative in most of the tenses); to give (used in a very wide τοῖς the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πέμψασιν send πέμπω pémpō apparently a primary verb; to dispatch (from the subjective view or point of departure, whereas (as a stronger form of ) ἡμᾶς I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me · τί who τίς tís probably emphatic of G5100 (τὶς); an interrogative pronoun, who, which or what (in direct or indirect questions) every m λέγεις say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh περὶ about περί perí from the base of G4008 (πέραν); properly, through (all over), i.e. around; figuratively with respect to; used in various σεαυτοῦ of yourself σεαυτοῦ seautoû genitive case from G4571 (σέ) and G846 (αὐτός), also dative case of the same, , and accusative case , likewise contracte ;

So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”

ἔφη say φημί phēmí properly, the same as the base of G5457 (φῶς) and G5316 (φαίνω); to show or make known one's thoughts, i.e. speak or say · Ἐγὼ I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me φωνὴ voice φωνή phōnḗ probably akin to G5316 (φαίνω) through the idea of disclosure; a tone (articulate, bestial or artificial); by implicatio βοῶντος call aloud βοάω boáō apparently a prolonged form of a primary verb; to halloo, i.e. shout (for help or in a tumultuous way) cry ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall τῇ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἐρήμῳ deserted ἔρημος érēmos lonesome, i.e. (by implication) waste (usually as a noun, G5561 (χώρα) being implied) desert, desolate, solitary, wilder · Εὐθύνατε make straight εὐθύνω euthýnō from G2117 (εὐθύς); to straighten (level); technically, to steer governor, make straight τὴν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ὁδὸν way ὁδός hodós apparently a primary word; a road; by implication, a progress (the route, act or distance); figuratively, a mode or mean κυρίου lord κύριος kýrios from (supremacy); supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title) God, L , καθὼς just as καθώς kathṓs from G2596 (κατά) and G5613 (ὡς); just (or inasmuch) as, that according to, (according, even) as, how, when εἶπεν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh Ἠσαΐας Isaiah Ἡσαΐας Hēsaḯas of Hebrew origin (H03470); Hesaias (i.e. Jeshajah), an Israelite Esaias ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, προφήτης prophet προφήτης prophḗtēs from a compound of G4253 (πρό) and G5346 (φημί); a foreteller (prophet); by analogy, an inspired speaker; by extension, .

John replied in the words of Isaiah the prophet: “I am a voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”

⸀ Καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἀπεσταλμένοι send forth ἀποστέλλω apostéllō from G575 (ἀπό) and G4724 (στέλλω); set apart, i.e. (by implication) to send out (properly, on a mission) literally or f ἦσαν were εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; τῶν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Φαρισαίων Pharisee Φαρισαῖος Pharisaîos of Hebrew origin (compare H06567); a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary Pharisee .

Then the Pharisees who had been sent

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἠρώτησαν ask ἐρωτάω erōtáō apparently from G2046 (ἐρέω) (compare G2045 (ἐρευνάω)); to interrogate; by implication, to request ask, beseech, desire, αὐτὸν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too εἶπαν αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Τί who τίς tís probably emphatic of G5100 (τὶς); an interrogative pronoun, who, which or what (in direct or indirect questions) every m οὖν therefore οὖν oûn apparently a primary word; (adverbially) certainly, or (conjunctionally) accordingly and (so, truly), but, now (then), s βαπτίζεις dip βαπτίζω baptízō from a derivative of G911 (βάπτω); to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testame εἰ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether σὺ you σύ sý the personal pronoun of the second person singular; thou thou οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, χριστὸς Messiah Χριστός Christós from G5548 (χρίω); anointed, i.e. the Messiah, an epithet of Jesus Christ ⸂ οὐδὲ not even οὐδέ oudé from G3756 (οὐ) and G1161 (δέ); not however, i.e. neither, nor, not even neither (indeed), never, no (more, nor, not), n Ἠλίας Elijah Ἡλίας Hēlías of Hebrew origin (H0452); Helias (i.e. Elijah), an Israelite Elias οὐδὲ not even οὐδέ oudé from G3756 (οὐ) and G1161 (δέ); not however, i.e. neither, nor, not even neither (indeed), never, no (more, nor, not), n ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, προφήτης prophet προφήτης prophḗtēs from a compound of G4253 (πρό) and G5346 (φημί); a foreteller (prophet); by analogy, an inspired speaker; by extension, ;

asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”

ἀπεκρίθη answer ἀποκρίνομαι apokrínomai from G575 (ἀπό) and ; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare H06030) to begin t αὐτοῖς he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰωάννης John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John λέγων say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Ἐγὼ I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me βαπτίζω dip βαπτίζω baptízō from a derivative of G911 (βάπτω); to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testame ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ὕδατι water ὕδωρ hýdōr from the base of G5205 (ὑετός); water (as if rainy) literally or figuratively water · ⸀ μέσος middle μέσος mésos from G3326 (μετά); middle (as an adjective or (neuter) noun) among, X before them, between, + forth, mid(-day, -night), ὑμῶν you σύ sý the personal pronoun of the second person singular; thou thou ⸀ ἕστηκεν cause to stand ἵστημι hístēmi a prolonged form of a primary (of the same meaning, and used for it in certain tenses); to stand (transitively or intran ὃν who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, ὑμεῖς you σύ sý the personal pronoun of the second person singular; thou thou οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no οἴδατε know εἴδω eídō a primary verb; used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3 ,

“I baptize with water,” John replied, “but among you stands One you do not know.

⸀ ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ὀπίσω behind ὀπίσω opísō from the same as G3693 (ὄπισθεν) with enclitic of direction; to the back, i.e. aback (as adverb or preposition of time o μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me ⸀ ἐρχόμενος come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m οὗ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ⸂ οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no εἰμὶ am εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ἄξιος worthy ἄξιος áxios probably from G71 (ἄγω); deserving, comparable or suitable (as if drawing praise) due reward, meet, (un-)worthy ἵνα so that ἵνα hína probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea; compare G3588 (ὁ)); in orde λύσω loose λύω lýō a primary verb; to loosen (literally or figuratively) break (up), destroy, dissolve, (un-)loose, melt, put off αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἱμάντα thong ἱμάς himás perhaps from the same as G260 (ἅμα); a strap, i.e. (specially) the tie (of a sandal) or the lash (of a scourge) latchet, τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ὑποδήματος sandal ὑπόδημα hypódēma from G5265 (ὑποδέω); something bound under the feet, i.e. a shoe or sandal shoe .

He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”

ταῦτα this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall Βηθανίᾳ Bethany Βηθανία Bēthanía of Chaldee origin; date-house; Beth-any, a place in Palestine Bethany ἐγένετο come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i πέραν over πέραν péran apparently accusative case of an obsolete derivative of (to pierce); through (as adverb or preposition), i.e. across bey τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰορδάνου Jordan Ἰορδάνης Iordánēs of Hebrew origin (H03383); the Jordanes (i.e. Jarden), a river of Palestine Jordan , ὅπου where ὅπου hópou from G3739 (ὅς) and G4225 (πού); what(-ever) where, i.e. at whichever spot in what place, where(-as, -soever), whither ( ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ⸀ ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰωάννης John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John βαπτίζων dip βαπτίζω baptízō from a derivative of G911 (βάπτω); to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testame .

All this happened at Bethany beyond the Jordan, where John was baptizing.

Τῇ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἐπαύριον tomorrow ἐπαύριον epaúrion from G1909 (ἐπί) and G839 (αὔριον); occurring on the succeeding day, i.e. (G2250 (ἡμέρα) being implied) to-morrow day fo βλέπει see βλέπω blépō a primary verb; to look at (literally or figuratively) behold, beware, lie, look (on, to), perceive, regard, see, sight, τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦν Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus ἐρχόμενον come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m πρὸς with πρός prós a strengthened form of G4253 (πρό); a preposition of direction; forward to, i.e. toward (with the genitive case, the sid αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Ἴδε see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀμνὸς lamb ἀμνός amnós apparently a primary word; a lamb lamb τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, αἴρων raise αἴρω aírō a primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (th τὴν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἁμαρτίαν sin ἁμαρτία hamartía from G264 (ἁμαρτάνω); a sin (properly abstract) offence, sin(-ful) τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, κόσμου world κόσμος kósmos probably from the base of G2865 (κομίζω); orderly arrangement, i.e. decoration; by implication, the world (in a wide or .

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

οὗτός this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἐστιν is εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ⸀ ὑπὲρ in behalf of ὑπέρ hypér a primary preposition; over, i.e. (with the genitive case) of place, above, beyond, across, or causal, for the sake of, οὗ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ἐγὼ I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me εἶπον say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Ὀπίσω behind ὀπίσω opísō from the same as G3693 (ὄπισθεν) with enclitic of direction; to the back, i.e. aback (as adverb or preposition of time o μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me ἔρχεται come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m ἀνὴρ male human being ἀνήρ anḗr a primary word (compare G444 (ἄνθρωπος)); a man (properly as an individual male) fellow, husband, man, sir ὃς who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, ἔμπροσθέν in front ἔμπροσθεν émprosthen from G1722 (ἐν) and G4314 (πρός); in front of (in place (literally or figuratively) or time) against, at, before, (in pr μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me γέγονεν come into being γίνομαι gínomai a prolongation and middle voice form of a primary verb; to cause to be (gen-erate), i.e. (reflexively) to become (come i , ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that πρῶτός first πρῶτος prōtos contracted superlative of G4253 (πρό); foremost (in time, place, order or importance) before, beginning, best, chief(-es μου I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ·

This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’

I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἐμαρτύρησεν witness μαρτυρέω martyréō from G3144 (μάρτυς); to be a witness, i.e. testify (literally or figuratively) charge, give (evidence), bear record, hav Ἰωάννης John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John λέγων say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that Τεθέαμαι see θεάομαι theáomai a prolonged form of a primary verb; to look closely at, i.e. (by implication) perceive (literally or figuratively); by e τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πνεῦμα spirit πνεῦμα pneûma from G4154 (πνέω); a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) καταβαῖνον come down καταβαίνω katabaínō from G2596 (κατά) and the base of G939 (βάσις); to descend (literally or figuratively) come (get, go, step) down, fall ( ⸀ ὡς as ὡς hōs probably adverb of comparative from G3739 (ὅς); which how, i.e. in that manner (very variously used, as follows) about, περιστερὰν dove περιστερά peristerá of uncertain derivation; a pigeon dove, pigeon ἐξ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; οὐρανοῦ heaven οὐρανός ouranós perhaps from the same as G3735 (ὄρος) (through the idea of elevation); the sky; by extension, heaven (as the abode of Go , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἔμεινεν remain μένω ménō a primary verb; to stay (in a given place, state, relation or expectancy) abide, continue, dwell, endure, be present, re ἐπʼ on ἐπί epí a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (w αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ·

Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him.

κἀγὼ also κἀγώ kagṓ from G2532 (καί) and G1473 (ἐγώ); so also the dative case , and accusative case and (or also, even, etc.) I, (to) me (an οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ᾔδειν know εἴδω eídō a primary verb; used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3 αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive , ἀλλʼ but ἀλλά allá neuter plural of G243 (ἄλλος); properly, other things, i.e. (adverbially) contrariwise (in many relations) and, but (eve ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πέμψας send πέμπω pémpō apparently a primary verb; to dispatch (from the subjective view or point of departure, whereas (as a stronger form of ) με I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me βαπτίζειν dip βαπτίζω baptízō from a derivative of G911 (βάπτω); to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testame ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ὕδατι water ὕδωρ hýdōr from the base of G5205 (ὑετός); water (as if rainy) literally or figuratively water ἐκεῖνός that ἐκεῖνος ekeînos from G1563 (ἐκεῖ); that one (or (neuter) thing); often intensified by the article prefixed he, it, the other (same), sel μοι I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me εἶπεν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Ἐφʼ on ἐπί epí a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (w ὃν who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, ἂν untranslatable word ἄν án a primary particle, denoting a supposition, wish, possibility or uncertainty (what-, where-, wither-, who-)soever ἴδῃς see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by τὸ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πνεῦμα spirit πνεῦμα pneûma from G4154 (πνέω); a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) καταβαῖνον come down καταβαίνω katabaínō from G2596 (κατά) and the base of G939 (βάσις); to descend (literally or figuratively) come (get, go, step) down, fall ( καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too μένον remain μένω ménō a primary verb; to stay (in a given place, state, relation or expectancy) abide, continue, dwell, endure, be present, re ἐπʼ on ἐπί epí a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (w αὐτόν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive , οὗτός this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἐστιν is εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, βαπτίζων dip βαπτίζω baptízō from a derivative of G911 (βάπτω); to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testame ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall πνεύματι spirit πνεῦμα pneûma from G4154 (πνέω); a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) ἁγίῳ holy ἅγιος hágios from (an awful thing) (compare G53 (ἁγνός), G2282 (θάλπω)); sacred (physically, pure, morally blameless or religious, ce ·

I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’

κἀγὼ also κἀγώ kagṓ from G2532 (καί) and G1473 (ἐγώ); so also the dative case , and accusative case and (or also, even, etc.) I, (to) me (an ἑώρακα see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too μεμαρτύρηκα witness μαρτυρέω martyréō from G3144 (μάρτυς); to be a witness, i.e. testify (literally or figuratively) charge, give (evidence), bear record, hav ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that οὗτός this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ἐστιν is εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ⸀ ἐκλεκτὸς chosen ἐκλεκτός eklektós from G1586 (ἐκλέγομαι); select; by implication, favorite chosen, elect τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go .

I have seen and testified that this is the Son of God. ”

The next day John was there again with two of his disciples.

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἐμβλέψας look into ἐμβλέπω emblépō from G1722 (ἐν) and G991 (βλέπω); to look on, i.e. (relatively) to observe fixedly, or (absolutely) to discern clearly b τῷ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦ Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus περιπατοῦντι walk περιπατέω peripatéō from G4012 (περί) and G3961 (πατέω); to tread all around, i.e. walk at large (especially as proof of ability); figurativ λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Ἴδε see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀμνὸς lamb ἀμνός amnós apparently a primary word; a lamb lamb τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go .

When he saw Jesus walking by, he said, “Look, the Lamb of God!”

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἤκουσαν hear ἀκούω akoúō a primary verb; to hear (in various senses) give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be ⸂ οἱ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, δύο two δύο dýo a primary numeral; two both, twain, two μαθηταὶ disciple μαθητής mathētḗs from G3129 (μανθάνω); a learner, i.e. pupil disciple αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive λαλοῦντος speak λαλέω laléō a prolonged form of an otherwise obsolete verb; to talk, i.e. utter words preach, say, speak (after), talk, tell, utter καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἠκολούθησαν accompany ἀκολουθέω akolouthéō from G1 (Α) (as a particle of union) and (a road); properly, to be in the same way with, i.e. to accompany (specially, a τῷ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦ Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus .

And when the two disciples heard him say this, they followed Jesus.

στραφεὶς turn στρέφω stréphō strengthened from the base of G5157 (τροπή); to twist, i.e. turn quite around or reverse (literally or figuratively) con δὲ and δέ dé a primary particle (adversative or continuative); but, and, etc. also, and, but, moreover, now (often unexpressed in Eng ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦς Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too θεασάμενος see θεάομαι theáomai a prolonged form of a primary verb; to look closely at, i.e. (by implication) perceive (literally or figuratively); by e αὐτοὺς he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἀκολουθοῦντας accompany ἀκολουθέω akolouthéō from G1 (Α) (as a particle of union) and (a road); properly, to be in the same way with, i.e. to accompany (specially, a λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτοῖς he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Τί who τίς tís probably emphatic of G5100 (τὶς); an interrogative pronoun, who, which or what (in direct or indirect questions) every m ζητεῖτε seek ζητέω zētéō to seek (literally or figuratively); specially, (by Hebraism) to worship (God), or (in a bad sense) to plot (against lif ; οἱ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, δὲ and δέ dé a primary particle (adversative or continuative); but, and, etc. also, and, but, moreover, now (often unexpressed in Eng εἶπαν αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Ῥαββί Rabbi ῥαββί rhabbí of Hebrew origin (H07227 with pronominal suffix); my master, i.e Rabbi, as an official title of honor Master, Rabbi ( ὃ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λέγεται say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh ⸀ μεθερμηνευόμενον translate μεθερμηνεύω methermēneúō from G3326 (μετά) and G2059 (ἑρμηνεύω); to explain over, i.e. translate (by) interpret(-ation) Διδάσκαλε teacher διδάσκαλος didáskalos from G1321 (διδάσκω); an instructor (genitive case or specially) doctor, master, teacher ), ποῦ where ποῦ poû genitive case of an interrogative pronoun (what) otherwise obsolete (perhaps the same as G4225 (πού) used with the risin μένεις remain μένω ménō a primary verb; to stay (in a given place, state, relation or expectancy) abide, continue, dwell, endure, be present, re ;

Jesus turned and saw them following. “What do you want?” He asked. They said to Him, “Rabbi” (which means Teacher), “where are You staying?”

λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτοῖς he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Ἔρχεσθε come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ⸂ ὄψεσθε see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by . ἦλθαν οὖν therefore οὖν oûn apparently a primary word; (adverbially) certainly, or (conjunctionally) accordingly and (so, truly), but, now (then), s καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too εἶδαν ποῦ where ποῦ poû genitive case of an interrogative pronoun (what) otherwise obsolete (perhaps the same as G4225 (πού) used with the risin μένει remain μένω ménō a primary verb; to stay (in a given place, state, relation or expectancy) abide, continue, dwell, endure, be present, re , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too παρʼ from παρά pará a primary preposition; properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with dative c αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ἔμειναν remain μένω ménō a primary verb; to stay (in a given place, state, relation or expectancy) abide, continue, dwell, endure, be present, re τὴν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἡμέραν day ἡμέρα hēméra feminine (with G5610 (ὥρα) implied) of a derivative of (to sit; akin to the base of G1476 (ἑδραῖος)) meaning tame, i.e. ἐκείνην that ἐκεῖνος ekeînos from G1563 (ἐκεῖ); that one (or (neuter) thing); often intensified by the article prefixed he, it, the other (same), sel · ὥρα hour ὥρα hṓra apparently a primary word; an hour (literally or figuratively) day, hour, instant, season, X short, (even-)tide, (high) ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὡς as ὡς hōs probably adverb of comparative from G3739 (ὅς); which how, i.e. in that manner (very variously used, as follows) about, δεκάτη tenth δέκατος dékatos ordinal from G1176 (δέκα); tenth tenth .

“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.

ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when Ἀνδρέας Andrew Ἀνδρέας Andréas from G435 (ἀνήρ); manly; Andreas, an Israelite Andrew ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀδελφὸς brother ἀδελφός adelphós from G1 (Α) (as a connective particle) and (the womb); a brother (literally or figuratively) near or remote (much like G Σίμωνος Simon Σίμων Símōn of Hebrew origin (H08095); Simon (i.e. Shimon), the name of nine Israelites Simon Πέτρου Peter Πέτρος Pétros apparently a primary word; a (piece of) rock (larger than G3037 (λίθος)); as a name, Petrus, an apostle Peter, rock εἷς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; τῶν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, δύο two δύο dýo a primary numeral; two both, twain, two τῶν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀκουσάντων hear ἀκούω akoúō a primary verb; to hear (in various senses) give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be παρὰ from παρά pará a primary preposition; properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with dative c Ἰωάννου John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἀκολουθησάντων accompany ἀκολουθέω akolouthéō from G1 (Α) (as a particle of union) and (a road); properly, to be in the same way with, i.e. to accompany (specially, a αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ·

Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus.

εὑρίσκει find εὑρίσκω heurískō a prolonged form of a primary , which (together with another cognate form) is used for it in all the tenses except the p οὗτος this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ⸀ πρῶτον first πρῶτον prōton neuter of G4413 (πρῶτος) as adverb (with or without G3588 (ὁ)); firstly (in time, place, order, or importance) before, a τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀδελφὸν brother ἀδελφός adelphós from G1 (Α) (as a connective particle) and (the womb); a brother (literally or figuratively) near or remote (much like G τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἴδιον one's own ἴδιος ídios pertaining to self, i.e. one's own; by implication, private or separate X his acquaintance, when they were alone, apart, Σίμωνα Simon Σίμων Símōn of Hebrew origin (H08095); Simon (i.e. Shimon), the name of nine Israelites Simon καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Εὑρήκαμεν find εὑρίσκω heurískō a prolonged form of a primary , which (together with another cognate form) is used for it in all the tenses except the p τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Μεσσίαν ( ὅ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἐστιν is εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when μεθερμηνευόμενον translate μεθερμηνεύω methermēneúō from G3326 (μετά) and G2059 (ἑρμηνεύω); to explain over, i.e. translate (by) interpret(-ation) χριστός Messiah Χριστός Christós from G5548 (χρίω); anointed, i.e. the Messiah, an epithet of Jesus Christ ).

He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).

⸀ ἤγαγεν lead ἄγω ágō a primary verb; properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figur αὐτὸν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive πρὸς with πρός prós a strengthened form of G4253 (πρό); a preposition of direction; forward to, i.e. toward (with the genitive case, the sid τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦν Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus . ἐμβλέψας look into ἐμβλέπω emblépō from G1722 (ἐν) and G991 (βλέπω); to look on, i.e. (relatively) to observe fixedly, or (absolutely) to discern clearly b αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦς Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus εἶπεν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh · Σὺ you σύ sý the personal pronoun of the second person singular; thou thou εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether Σίμων Simon Σίμων Símōn of Hebrew origin (H08095); Simon (i.e. Shimon), the name of nine Israelites Simon ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, υἱὸς son υἱός huiós apparently a primary word; a son (sometimes of animals), used very widely of immediate, remote or figuratively, kinship ⸀ Ἰωάννου John Ἰωάννης Iōánnēs of Hebrew origin (H03110); Joannes (i.e. Jochanan), the name of four Israelites John σὺ you σύ sý the personal pronoun of the second person singular; thou thou κληθήσῃ call καλέω kaléō akin to the base of G2753 (κελεύω); to call (properly, aloud, but used in a variety of applications, directly or otherwi Κηφᾶς Cephas Κηφᾶς Kēphâs of Chaldee origin (compare H03710); the Rock; Cephas (i.e. Kepha), a surname of Peter Cephas ( ὃ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἑρμηνεύεται translate ἑρμηνεύω hermēneúō from a presumed derivative of G2060 (Ἑρμῆς) (as the god of language); to translate interpret Πέτρος Peter Πέτρος Pétros apparently a primary word; a (piece of) rock (larger than G3037 (λίθος)); as a name, Petrus, an apostle Peter, rock ).

Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).

Τῇ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἐπαύριον tomorrow ἐπαύριον epaúrion from G1909 (ἐπί) and G839 (αὔριον); occurring on the succeeding day, i.e. (G2250 (ἡμέρα) being implied) to-morrow day fo ἠθέλησεν will θέλω thélō apparently strengthened from the alternate form of G138 (αἱρέομαι); to determine (as an active option from subjective im ἐξελθεῖν come out ἐξέρχομαι exérchomai from G1537 (ἐκ) and G2064 (ἔρχομαι); to issue (literally or figuratively) come (forth, out), depart (out of), escape, ge εἰς into εἰς eis a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose ( τὴν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Γαλιλαίαν Galilee Γαλιλαία Galilaía of Hebrew origin (H01551); Galilæa (i.e. the heathen circle), a region of Palestine Galilee . καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too εὑρίσκει find εὑρίσκω heurískō a prolonged form of a primary , which (together with another cognate form) is used for it in all the tenses except the p Φίλιππον Philip Φίλιππος Phílippos from G5384 (φίλος) and G2462 (ἵππος); fond of horses; Philippus, the name of four Israelites Philip καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦς Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus · Ἀκολούθει accompany ἀκολουθέω akolouthéō from G1 (Α) (as a particle of union) and (a road); properly, to be in the same way with, i.e. to accompany (specially, a μοι I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me .

The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.”

ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when δὲ and δέ dé a primary particle (adversative or continuative); but, and, etc. also, and, but, moreover, now (often unexpressed in Eng ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Φίλιππος Philip Φίλιππος Phílippos from G5384 (φίλος) and G2462 (ἵππος); fond of horses; Philippus, the name of four Israelites Philip ἀπὸ from ἀπό apó a primary particle; off, i.e. away (from something near), in various senses (of place, time, or relation; literal or fig Βηθσαϊδά Bethsaida Βηθσαϊδά Bēthsaïdá of Chaldee origin (compare H01004 and H06719); fishing-house; Bethsaida, a place in Palestine Bethsaida , ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; τῆς the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, πόλεως city πόλις pólis probably from the same as G4171 (πόλεμος), or perhaps from G4183 (πολύς); a town (properly, with walls, of greater or le Ἀνδρέου Andrew Ἀνδρέας Andréas from G435 (ἀνήρ); manly; Andreas, an Israelite Andrew καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too Πέτρου Peter Πέτρος Pétros apparently a primary word; a (piece of) rock (larger than G3037 (λίθος)); as a name, Petrus, an apostle Peter, rock .

Now Philip was from Bethsaida, the same town as Andrew and Peter.

εὑρίσκει find εὑρίσκω heurískō a prolonged form of a primary , which (together with another cognate form) is used for it in all the tenses except the p Φίλιππος Philip Φίλιππος Phílippos from G5384 (φίλος) and G2462 (ἵππος); fond of horses; Philippus, the name of four Israelites Philip τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ναθαναὴλ Nathanael Ναθαναήλ Nathanaḗl of Hebrew origin (H05417); Nathanaël (i.e. Nathanel), an Israelite and Christian Nathanael καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Ὃν who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, ἔγραψεν write γράφω gráphō a primary verb; to grave, especially to write; figuratively, to describe describe, write(-ing, -ten) Μωϋσῆς Moses Μωσεύς Mōseús of Hebrew origin; (H04872); Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver Moses ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall τῷ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, νόμῳ law νόμος nómos from a primary (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), gen καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too οἱ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, προφῆται prophet προφήτης prophḗtēs from a compound of G4253 (πρό) and G5346 (φημί); a foreteller (prophet); by analogy, an inspired speaker; by extension, εὑρήκαμεν find εὑρίσκω heurískō a prolonged form of a primary , which (together with another cognate form) is used for it in all the tenses except the p , ⸀ Ἰησοῦν Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus υἱὸν son υἱός huiós apparently a primary word; a son (sometimes of animals), used very widely of immediate, remote or figuratively, kinship τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰωσὴφ Joseph Ἰωσήφ Iōsḗph of Hebrew origin (H03130); Joseph, the name of seven Israelites Joseph τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀπὸ from ἀπό apó a primary particle; off, i.e. away (from something near), in various senses (of place, time, or relation; literal or fig Ναζαρέτ Nazareth Ναζαρέθ Nazaréth of uncertain derivation; Nazareth or Nazaret, a place in Palestine Nazareth .

Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too εἶπεν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive Ναθαναήλ Nathanael Ναθαναήλ Nathanaḗl of Hebrew origin (H05417); Nathanaël (i.e. Nathanel), an Israelite and Christian Nathanael · Ἐκ from out ἐκ ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; Ναζαρὲτ Nazareth Ναζαρέθ Nazaréth of uncertain derivation; Nazareth or Nazaret, a place in Palestine Nazareth δύναταί powerful δύναμαι dýnamai to be able or possible be able, can (do, + -not), could, may, might, be possible, be of power τι who τίς tís probably emphatic of G5100 (τὶς); an interrogative pronoun, who, which or what (in direct or indirect questions) every m ἀγαθὸν good ἀγαθός agathós a primary word; good (in any sense, often as noun) benefit, good(-s, things), well εἶναι be εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ; λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive ⸀ ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Φίλιππος Philip Φίλιππος Phílippos from G5384 (φίλος) and G2462 (ἵππος); fond of horses; Philippus, the name of four Israelites Philip · Ἔρχου come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ἴδε see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by .

“Can anything good come from Nazareth?” Nathanael asked. “Come and see,” said Philip.

εἶδεν see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by ⸀ ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰησοῦς Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ναθαναὴλ Nathanael Ναθαναήλ Nathanaḗl of Hebrew origin (H05417); Nathanaël (i.e. Nathanel), an Israelite and Christian Nathanael ἐρχόμενον come ἔρχομαι érchomai middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (m πρὸς with πρός prós a strengthened form of G4253 (πρό); a preposition of direction; forward to, i.e. toward (with the genitive case, the sid αὐτὸν he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh περὶ about περί perí from the base of G4008 (πέραν); properly, through (all over), i.e. around; figuratively with respect to; used in various αὐτοῦ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Ἴδε see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by ἀληθῶς truly ἀληθῶς alēthōs adverb from G227 (ἀληθής); truly indeed, surely, of a surety, truly, of a (in) truth, verily, very Ἰσραηλίτης Israelite Ἰσραηλίτης Israēlítēs from G2474 (Ἰσραήλ); an Israelite, i.e. descendant of Israel (literally or figuratively) Israelite ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ᾧ who ὅς hós probably a primary word (or perhaps a form of the article G3588 (ὁ)); the relatively (sometimes demonstrative) pronoun, δόλος deceit δόλος dólos from an obsolete primary verb, (probably meaning to decoy; compare G1185 (δελεάζω)); a trick (bait), i.e. (figuratively) οὐκ not οὐ ou a primary word; the absolute negative (compare G3361 (μή)) adverb; no or not + long, nay, neither, never, no (X man), no ἔστιν is εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when .

When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”

λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive Ναθαναήλ Nathanael Ναθαναήλ Nathanaḗl of Hebrew origin (H05417); Nathanaël (i.e. Nathanel), an Israelite and Christian Nathanael · Πόθεν whence πόθεν póthen from the base of G4213 (πόσις) with enclitic adverb of origin; from which (as interrogative) or what (as relative) place με I ἐγώ egṓ a primary pronoun of the first person I (only expressed when emphatic) I, me γινώσκεις come to know γινώσκω ginṓskō a prolonged form of a primary verb; to know (absolutely) in a great variety of applications and with many implications ( ; ἀπεκρίθη answer ἀποκρίνομαι apokrínomai from G575 (ἀπό) and ; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare H06030) to begin t Ἰησοῦς Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too εἶπεν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Πρὸ before πρό pró a primary preposition; fore, i.e. in front of, prior (figuratively, superior) to above, ago, before, or ever τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, σε you σύ sý the personal pronoun of the second person singular; thou thou Φίλιππον Philip Φίλιππος Phílippos from G5384 (φίλος) and G2462 (ἵππος); fond of horses; Philippus, the name of four Israelites Philip φωνῆσαι crow φωνέω phōnéō from G5456 (φωνή); to emit a sound (animal, human or instrumental); by implication, to address in words or by name, also ὄντα be εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὑπὸ primary preposition ὑπό hypó a primary preposition; under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or means, thro τὴν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, συκῆν fig tree συκῆ sykē from G4810 (σῦκον); a fig-tree fig tree εἶδόν see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by σε you σύ sý the personal pronoun of the second person singular; thou thou .

“How do You know me?” Nathanael asked. Jesus replied, “Before Philip called you, I saw you under the fig tree.”

ἀπεκρίθη answer ἀποκρίνομαι apokrínomai from G575 (ἀπό) and ; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare H06030) to begin t ⸂ αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive Ναθαναήλ Nathanael Ναθαναήλ Nathanaḗl of Hebrew origin (H05417); Nathanaël (i.e. Nathanel), an Israelite and Christian Nathanael · Ῥαββί Rabbi ῥαββί rhabbí of Hebrew origin (H07227 with pronominal suffix); my master, i.e Rabbi, as an official title of honor Master, Rabbi , σὺ you σύ sý the personal pronoun of the second person singular; thou thou εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, υἱὸς son υἱός huiós apparently a primary word; a son (sometimes of animals), used very widely of immediate, remote or figuratively, kinship τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go , σὺ you σύ sý the personal pronoun of the second person singular; thou thou ⸂ βασιλεὺς king βασιλεύς basileús probably from G939 (βάσις) (through the notion of a foundation of power); a sovereign (abstractly, relatively, or figura εἶ if εἰ ei a primary particle of conditionality; if, whether, that, etc. forasmuch as, if, that, (al-)though, whether τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, Ἰσραήλ Israel Ἰσραήλ Israḗl of Hebrew origin (H03478); Israel (i.e. Jisrael), the adopted name of Jacob, including his descendants (literally or fig .

“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”

ἀπεκρίθη answer ἀποκρίνομαι apokrínomai from G575 (ἀπό) and ; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare H06030) to begin t Ἰησοῦς Jesus Ἰησοῦς Iēsoûs of Hebrew origin (H03091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites Jesus καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too εἶπεν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that εἶπόν say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh σοι you σύ sý the personal pronoun of the second person singular; thou thou ⸀ ὅτι that ὅτι hóti neuter of G3748 (ὅστις) as conjunction; demonstrative, that (sometimes redundant); causative, because as concerning that εἶδόν see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by σε you σύ sý the personal pronoun of the second person singular; thou thou ὑποκάτω underneath ὑποκάτω hypokátō from G5259 (ὑπό) and G2736 (κάτω); down under, i.e. beneath under τῆς the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, συκῆς fig tree συκῆ sykē from G4810 (σῦκον); a fig-tree fig tree πιστεύεις believe πιστεύω pisteúō from G4102 (πίστις); to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to en ; μείζω large μέγας mégas (including the prolonged forms, feminine , plural , etc.; compare also G3176 (μέγιστος), G3187 (μείζων)); big (literally τούτων this οὗτος hoûtos from the article G3588 (ὁ) and G846 (αὐτός); the he (she or it), i.e. this or that (often with article repeated) he (it ⸀ὄψῃ

Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.”

καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too λέγει say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh αὐτῷ he αὐτός autós from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward); the reflexive · Ἀμὴν verily ἀμήν amḗn of Hebrew origin (H0543); properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as interjection, s ἀμὴν verily ἀμήν amḗn of Hebrew origin (H0543); properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as interjection, s λέγω say λέγω légō a primary verb; properly, to lay forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; wh ⸀ ὑμῖν you σύ sý the personal pronoun of the second person singular; thou thou ὄψεσθε see ὁράω horáō properly, to stare at (compare G3700 (ὀπτάνομαι)), i.e. (by implication) to discern clearly (physically or mentally); by τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, οὐρανὸν heaven οὐρανός ouranós perhaps from the same as G3735 (ὄρος) (through the idea of elevation); the sky; by extension, heaven (as the abode of Go ἀνεῳγότα open ἀνοίγω anoígō from G303 (ἀνά) and (to open); to open up (literally or figuratively, in various applications) open καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too τοὺς the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀγγέλους angel ἄγγελος ángelos from (probably derived from G71 (ἄγω); compare G34 (ἀγέλη)) (to bring tidings); a messenger; especially an angel; by imp τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεοῦ God θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go ἀναβαίνοντας go up ἀναβαίνω anabaínō from G303 (ἀνά) and the base of G939 (βάσις); to go up (literally or figuratively) arise, ascend (up), climb (go, grow, καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too καταβαίνοντας come down καταβαίνω katabaínō from G2596 (κατά) and the base of G939 (βάσις); to descend (literally or figuratively) come (get, go, step) down, fall ( ἐπὶ on ἐπί epí a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (w τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, υἱὸν son υἱός huiós apparently a primary word; a son (sometimes of animals), used very widely of immediate, remote or figuratively, kinship τοῦ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, ἀνθρώπου man ἄνθρωπος ánthrōpos from G435 (ἀνήρ) and (the countenance; from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being certain, man .

Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”

Functional Faith Reading

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